Indian chieftain. [volume] (Vinita, Indian Territory [Okla.]) 1882-1902, 1887-09-22
osAoE crooY.


ened race Of the earth, the fact is
all the same, let the differences
entertained by each, as to how
such life is to be passed, be what
they may. 1t is existence in some
way after all, be their ideas of il as
crude and unreasonable as they
may. But If we go to reason to
sustain any such belief, we will
find no reason in any of them nor
science either to assure that any
are correct. A future state of ex.
istence is a mere matter Of belief,
but as universal as humanity, and
why entertained no better reason
can be given that the now con-
sbious one, which, on account of
its shortness and unsatisfying con-
ditions, robs mans creation of the
goodness and wisdom of his crea-
tor, unless something better is yet
10 be.
The savage forms his ideas Of
The future state, according to the
lights before him, and to the fea-
tures he would have it, or, more
probable still, to his tastes. A state
of existence, assuming that man
carries along with him, if nothing
more than q remnant of them, his
tastes and habits, when he passes
over, would be anything but salts
flying, if at varience with all that
he is accustomed 10. Hell, there
fore, would be the portion of all.
Possibly this is not SO. His whole
being may undergo such change
and adoption to circumstances rem
dered so ready, that he falls into
line with the universal throng, and,
whatever their pursuits may be,
finds a pleasing, common eompan-
ionship.
But, let conditions and circum-
stances be what they may that at
tend the future state, every living
sentient being has his individual
ideas OF the hereafter, and some
what at varience with established
doctrine. The Usage belief is, no
doubt, traditional, and gathered
from the observation ofnature. All
civilized people have received
theirs from the teachings of phi
losophers and Of those who have
claimed divine appointment or ori-
gin to proclaim new doctrines or
departures from the old. The
christian wanders by the river Of
life, and drinks from everlasting
fountains, and enjoys the society
Of angels in the city Of the New
Jerusalem. The Jew has his re-
ward for believing in the one and
emily living God; the Mohamme-
dan, who cannot conceive Of any
thing more enjoyable, eleyates his
appreciating nose toward the zenith
and sees the beautiful hours await
ing in paradise for the incoming Of
the faithful the Buddhist believes
in the rounds of transmigration
and eventual deliverance from niv-
ana and plunge into oblivion as
his greatest blessin G; and the
osage, taught by nature and its
mystical phenomina, should not
be blamed for the to him pleasant
anticipations Of his "happy hunt
ing grounds" where unprovoked
nature supplies, in abundance, all
his wants, and the excitenents Of
the chase goes on forever.
Where's the difference in the even
tual mind of things, if in his super
stitious notion she leaves his lodge
before sunrise, keeping the god of
day before him, as he ascends the
orient, and as he returns at even
ing, reaching it just as, when like
a red-painted warrior, the sun set
ties down in the billoWs Of his
grassy seas-if to the sun and the
spirits he prays for consolation and
relief from sorrow, because his wife
had preceded him to the happy
hunting grounds, where for her
lord and master she'd have a lodge
pitched and venison cooking at his
coming2 He is not TO be called
superstitioIs fool, If in his simple
belief, he holds TO the idea that
everything has a dual existence,
one material and one spiritual,
which OF animals, the fnny and
fcathered game, furnish food to
his spiritual life in tho happy
hunting grounds, as the material
does to this. Ncr is he, because
he believes that spiritual and ma
terial existances are together on
This earth, and daily intercourse
possible between them, or because
he is confident that the spirits Of
friends and relatiYes arc nften nras-